For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

For there is no difference of Jew and Greek; for the same Lord of all is rich towards all that call upon him.

for there is no difference between Jew and Greek, for the same Lord of all is rich to all those calling upon Him,

Jew and Gentile are on precisely the same footing; for the same Lord is Lord over all, and is infinitely kind to all who call upon Him for deliverance.

And the Jew is not different from the Greek: for there is the same Lord of all, who is good to all who have hope in his name:

For there is no distinction between Jew and Greek. For the same Lord is over all, richly in all who call upon him.

For no distinction is made between the Jew and the Greek, for all have the same Lord, and he is bountiful to all who invoke him.

Non enim est distinctio Iudaei et Graeci; unus enim Dominus omnium, dives in omnes qui invocant eum;

For there is no distinction, etc. Since faith alone is required, wherever it is found, there the goodness of God manifests itself unto salvation: there is then in this case no difference between one people or nation and another. And he adds the strongest of reasons; for since he who is the Creator and Maker of the whole world is the God of all men, he will show himself kind to all who will acknowledge and call on him as their God: for as his mercy is infinite, it cannot be but that it will extend itself to all by whom it shall be sought. Rich is to be taken here in an active sense, as meaning kind and bountiful. [1] And we may observe, that the wealth of our Father is not diminished by his liberality; and that therefore it is not made less for us, with whatever multiplied affluence of his grace he may enrich others. There is then no reason why some should envy the blessings of others, as though anything were thereby lost by them. But though this reason is sufficiently strong, he yet strengthens it by the testimony of the Prophet Joel; which, according to the general term that is used, includes all alike. But readers can see much better by the context, that what Joel declares harmonizes with the present subject; for he prophesies in that passage of the kingdom of Christ: and further, after having said, that the wrath of God would burn in a dreadful manner, in the midst of his ardor, he promises salvation to all who would call on the name of the Lord. It hence follows, that the grace of God penetrates into the abyss of death, if only it be sought there; so that it is not by any means to be withheld from the Gentiles. [2]

Footnotes

1 - "Pro benigno et benefico:" the word "rich," is rather to be taken as meaning one who possesses abundance, or an exuberance of things, and here, of gifts and blessings, of mercy and grace to pardon, to cleanse, and to endow with spiritual privileges. -- Ed.

2 - The passage referred to is in Joel 2:32. It is taken verbatim from the Septuagint; and it is literally according to the Hebrew, except that the last verb mlt, in that language, means to be set free, rescued, or delivered, rather than to be saved; but the idea is nearly the same. -- Ed.

For there is no difference - In the previous verse Paul had quoted a passage from Isaiah 28:16, which says that "everyone" (Greek, πᾶς pas) that believeth shall not be ashamed; that is, everyone of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the Epistle to establish, and it is fully proved in the course of the argument in Romans. 1-4. See particularly Romans 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the Law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word "difference" διαστολὴ diastolē means "distinction, diversity." It also means "eminence, excellence, advantage." There is no eminence or advantage which the Jew has over the Greek in regard to justification before God.
The Jew - That portion of mankind which professed to yield obedience to the Law of Moses.
The Greek - Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among people about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all people. It was very offensive to the Jews, who had always regarded themselves as a especially favored people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long favored and chosen people of God. The apostles, therefore, were at great pains fully to establish it; see Acts 10:9; Galatians 3:28.
For the same Lord over all - For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord; compare Romans 3:29-30. The same God had formed them, and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in Acts 17:26-30; see also 1-Timothy 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return - through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice.
Is rich unto all - πλουτῶν εἰς παντάς ploutōn eis pantas. The word "rich" means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness toward others. Thus, Ephesians 2:4, "God, who is rich in mercy," etc.; 1-Timothy 6:17-18, "charge them that are rich in this worldthat they be rich in good works." James 2:5, "God hath chosen the poorrich in faith;" that is, abounding in faith and good works, etc. Thus, God is said to be rich toward all, as he abounds in mercy and goodness toward them in the plan of salvation.
That call upon him - This expression means properly to supplicate, to invoke, as in prayer. As prayer constitutes no small part of religion; and as it is a distinguishing characteristic of those who are true Christians (Acts 11:11, "Behold he prayeth;") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion toward God; 1-Peter 1:17, "And if ye call on the Father, etc.;" Acts 2:21; Acts 9:14," he hath authorityto bind all that call on thy name;" Acts 7:59; Acts 22:16; Genesis 4:26, "Then began men to call on the name of the Lord."

For there is no difference between the Jew and the Greek - All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him.

For there is no difference between the Jew and the Greek,.... Some reasons are here assigned, confirming the apostle's sense of the prophet's words, that everyone that believes in Christ shall be saved; for there is no distinction of nations, no superiority on account of carnal descent, or fleshly privileges, no preeminence on the score of the laws and ordinances of the former dispensation, all which are now abolished; nor is there any difference in their state God-ward, all being under sin, and without a righteousness, and all standing in need of the righteousness of Christ, and salvation by him; to which is added another reason,
for the same Lord over all, or "is over all": by whom is meant, either God the Father, who is the God of the Gentiles as well as of the Jews, Romans 3:29; or rather the Lord Jesus Christ, who is Lord of all; and is to be understood, not of his being so merely by creation, but redemption, he having bought with his blood all the elect of God, both among the Jews and among the Gentiles; so that he has the same equal propriety in one as another, and they the same claim to him, and the same encouragement to believe in him, for righteousness and life: and moreover, he
is rich unto all that call upon him; he is not only rich as God, being possessed of all divine perfections and glory, but as Mediator, having the riches of grace and glory in him; and is rich, beneficent, liberal and free in dispensing, pardoning, justifying, and sanctifying grace to all that come unto him, throw themselves at his feet, implore his grace and righteousness, and call upon him with faith and fervency. Such as these are here designed, and not all that make mention of his name, or are called by it; but who are the true worshippers of him in faith and fear; for the invocation of his name includes all worship of him, and exercise of grace upon him; hence this passage is no inconsiderable proof of his proper deity.

There is not one God to the Jews, more kind, and another to the Gentiles, who is less kind; the Lord is a Father to all men. The promise is the same to all, who call on the name of the Lord Jesus as the Son of God, as God manifest in the flesh. All believers thus call upon the Lord Jesus, and none else will do so humbly or sincerely. But how should any call on the Lord Jesus, the Divine Saviour, who had not heard of him? And what is the life of a Christian but a life of prayer? It shows that we feel our dependence on him, and are ready to give up ourselves to him, and have a believing expectation of our all from him. It was necessary that the gospel should be preached to the Gentiles. Somebody must show them what they are to believe. How welcome the gospel ought to be to those to whom it was preached! The gospel is given, not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. The beginning, progress, and strength of faith is by hearing. But it is only hearing the word, as the word of God that will strengthen faith.

For there is no difference--or "distinction"
between Jew and Greek; for the same Lord over all--that is, not God (as CALVIN, GROTIUS, OLSHAUSEN, HODGE), but Christ, as will be seen, we think, by comparing Romans 10:9, Romans 10:12-13 and observing the apostle's usual style on such subjects. (So CHRYSOSTOM, MELVILLE, BENGEL, MEYER, DE WETTE, FRITZSCHE, THOLUCK, STUART, ALFORD, PHILIPPI).
is rich--a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.
unto all that call upon him--This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See Acts 7:59-60; Acts 9:14, Acts 9:21; Acts 22:16; 1-Corinthians 1:2; 2-Timothy 2:22).

For there is no difference. The Jew objected to salvation by faith, instead of by the law. Paul has just shown that righteousness could not be obtained by the law, secondly, that the prophets had predicted salvation by faith. But the Jew is now supposed to object that this salvation was for Jews only, yet Paul is preaching it to the Gentiles. Hence he declares that it is for Greek (Gentile), as well as Jew, as shown by the passage just quoted in Romans 10:11. It says, Every one that believeth, etc. (Isaiah 28:16). He further shows that "the same Lord is rich to all that call upon him," of whatever race, by a second quotation from the prophets, found in Joel 2:32.
For whosoever shall call upon the name of the Lord shall be saved. To "call upon the name of the Lord" implies, (1) That the true God (Jehovah, in the Hebrew quotation) shall be approached in worship, and (2) that there shall be something more than saying, "Lord, Lord," etc. (Matthew 7:21-22). The language, wherever used, implies coming to the Lord and calling on him in his appointed way. Compare Acts 22:16; Acts 2:21; Genesis 12:8. This promise of Joel, since it says "whosoever," is not limited to the Jewish race.
How shall they call upon him in whom they have not believed? The passages quoted from the prophets show that the Gentiles also were to have the opportunity of salvation. Hence the duty of preaching to them is now shown. They could not "call upon the Lord" (see Romans 10:13) without faith. But there could be no faith in the Lord unless they had heard of him, since knowledge is an element of faith. But they could not hear the gospel story until it was preached to them. Hence, preaching to the Gentiles was essential to carry out the purposes of God.
But how shall they preach, except they be sent? Those must go out to them who have knowledge of the gospel. Hence it was needful that the apostles and evangelists be sent. Hence Christ said, "Go into all the world and preach to every creature." Thus Paul shows the duty was laid upon him to preach to Greek as well as Jew.
As it is written. Isaiah 52:7. This message was to the Gentiles blessed tidings, and the passage quoted from Isaiah shows, under a figure, how those would rejoice who believed the glad news. See Acts 13:48.

The same Lord of all is rich - So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Romans 10:11 is so repeated here, and in Romans 10:13, and farther confirmed, Romans 10:14-15, as not only to imply, that "whosoever calleth upon him shall be saved;" but also that the will of God is, that all should savingly call upon him.